ב"ה
Rambam - 3 Chapters a Day
Shekalim - Chapter One, Shekalim - Chapter Two, Shekalim - Chapter Three
Shekalim - Chapter One
The Laws of the Half-Shekelהִלְכוֹת שְׁקָלִים
It contains one positive commandment: The obligation that every man give a half-shekel to the Temple treasury every year.מִצְוַת עֲשֵׂה אַחַת, וְהִיא: לִתֵּן כָּל אִישׁ מַחֲצִית הַשֶּׁקֶל בְּכָל שָׁנָה.
This mitzvah is explained in the following chapters.וּבֵאוּר מִצְוָה זוֹ בִּפְרָקִים אֵלּוּ.
1It is a positive commandment from the Torah that every adult Jewish male give a half-shekel each and every year. 1 Even a poor man who derives his livelihood from charity is obligated to make this donation. He should borrow from others or sell the clothes he is wearing so that he can give a half-shekel of silver, as Exodus 30:15 states: “The rich shall not give more, nor should the poor give less.” The half-shekel should not be given in several partial payments—today a portion, tomorrow a portion. Instead, it is to be given all at once. אמִצְוַת עֲשֵׂה מִן הַתּוֹרָה לִתֵּן כָּל אִישׁ מִיִּשְׂרָאֵל מַחֲצִית הַשֶּׁקֶל בְּכָל שָׁנָה וְשָׁנָה; אֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה - חַיָּב, וְשׁוֹאֵל מֵאֲחֵרִים אוֹ מוֹכֵר כְּסוּת שֶׁעַל כְּתֵפוֹ, וְנוֹתֵן מַחֲצִית הַשֶּׁקֶל כֶּסֶף, שֶׁנֶּאֱמַר "הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט..." (שמות ל, טו). וְאֵינוֹ נוֹתְנוֹ בִּפְעָמִים רַבּוֹת, הַיּוֹם מְעַט וּלְמָחָר מְעַט, אֶלָא נוֹתְנוֹ כֻּלּוֹ כְּאַחַת פַּעַם אַחַת.
2The sum of money mentioned in the Torah concerning the fines paid by a rapist, a seducer,2 a slanderer,3 or a slave killed by an ox4 is calculated in shekalim, a coin of equal value whenever mentioned in the Torah. Its weight is 320 barley corns of pure silver. The Sages increased its value and made it equivalent to the coin called a sela, which was prevalent during the Second Temple period. How much did a sela weigh? 384 average size barley corns of pure silver.5במִנְיַן כֶּסֶף הָאָמוּר בַּתּוֹרָה בְּאוֹנֵס וּבִמְפַתֶּה וּבְמוֹצִיא שֵׁם רָע וְהוֹרֵג עֶבֶד, הוּא שֶׁקֶל הַנֶּאֱמָר בְּכָל מָקוֹם בַּתּוֹרָה. וּמִשְׁקָלוֹ, שְׁלוֹשׁ מֵאוֹת וְעֶשְׂרִים שְׂעוֹרָה. וּכְבָר הוֹסִיפוּ חֲכָמִים עָלָיו, וְעָשׂוּ מִשְׁקָלוֹ כְּמִשְׁקַל הַמַּטְבֵּעַ הַנִּקְרָא סֶלַע בִּזְמָן בַּיִת שֵׁנִי. וְכַמָּה הוּא מִשְׁקַל הַסֶּלַע? שְׁלוֹשׁ מֵאוֹת וְאַרְבַּע וּשְׁמוֹנִים שְׂעוֹרָה בֵּינוֹנִיּוֹת.
3A sela is four dinarim, a dinar is six ma’ah and a ma’ah was called a gerah in the time of Moses our teacher. A ma’ah equals two poondionin, and a poondion is equal to two isarin. A prutah is worth an eighth of an Italian isar. Thus, the weight of a ma’ah—and a gerah—is sixteen barley corns of silver; the weight of an isar is four barley corns; and the weight of a prutah is half a barley corn.גסֶלַע הָיָה אַרְבָּעָה דִּינָרִין, וְהַדִּינָר שֵׁשׁ מָעִין; וּמָעָה, הִיא הַנִּקְרֵאת בִּימֵי מֹשֶׁה רַבֵּנוּ גֵּרָה, וּמָעָה הָיְתָה שְׁנֵי פֻּנְדְּיוֹנִין; וּפֻנְדְּיוֹן שְׁנֵי אִיסָרִין, וּפְרוּטָה אַחַת מִשְּׁמוֹנָה בְּאִיסָר. נִמְצָא מִשְׁקַל הַמָּעָה, וְהִיא הַגֵּרָה, שֵׁשׁ עֶשְׂרֵה שְׂעוֹרוֹת; וּמִשְׁקַל הָאִיסָר אַרְבַּע שְׂעוֹרוֹת, וּמִשְׁקַל הַפְּרוּטָה חֲצִי שְׂעוֹרָה.
4At that time, there was also another coin that was worth two selaim; it was called a darcon. These coins whose weights we have listed and explained are used universally as standard measures. We have described them so that we will not have to describe their weight at all times.דוְעוֹד מַטְבֵּעַ אַחֵר הָיָה שָׁם, שֶׁהָיָה מִשְׁקָלוֹ שְׁתֵּי סְלָעִים, וְהוּא הַנִּקְרָא 'דַּרְכּוֹן'. וְאֵלּוּ הַמַּטְבֵּעוֹת כֻּלָּן שֶׁאָמַרְנוּ וּבֵאַרְנוּ מִשְׁקַל כָּל אֶחָד מֵהֶן, הֵן שֶׁמְּשַׁעֲרִין בָּהֶן בְּכָל מָקוֹם; וּכְבָר בֵּאַרְנוּם, כְּדֵי שֶׁלֹּא אֶהְיֶה צָרִיךְ לְפָרֵשׁ מִשְׁקָלָם בְּכָל מָקוֹם.
5The mitzvah of giving the half-shekel entails giving half of the coin that is common currency at the time in question, even if that coin is larger than the shekel used for the sanctuary. The converse, however, does not apply. Never should one give less than the half-shekel that was given in the time of Moses our teacher, which weighed 160 barley corns of silver.המַחֲצִית הַשֶּׁקֶל, זוֹ מִצְוָתָהּ - שֶׁיִּתֵּן מַחֲצִית מַטְבֵּעַ שֶׁל אוֹתוֹ הַזְּמָן, אֲפִלּוּ הָיָה אוֹתוֹ מַטְבֵּעַ גָּדוֹל מִשֶּׁקֶל הַקֹּדֶשׁ. וּלְעוֹלָם אֵינוֹ שׁוֹקֵל פָּחוֹת מֵחֲצִי הַשֶּׁקֶל שֶׁהָיָה בִּימֵי מֹשֶׁה רַבֵּנוּ, שֶׁהָיָה מִשְׁקָלוֹ מֵאָה וְשִׁשִּׁים שְׂעוֹרָה.
6At the time when the common currency was a darcon, everyone would give a sela as a half-shekel. At the time when the common currency was a sela, everyone would give half a sela, the equivalent of two dinarim, as a half-shekel. At the time when the common currency was half a sela, everyone would give that coin, half of a sela, as a half-shekel. At no time did the Jews ever give less than the half-shekel mentioned in the Torah for the half-shekel.ובִּזְמַן שֶׁהָיָה הַמַּטְבֵּעַ שֶׁל אוֹתוֹ זְּמַן דַּרְכּוֹנוֹת, הָיָה כָּל אֶחָד וְאֶחָד נוֹתֵן בְּמַחֲצִית הַשֶּׁקֶל שֶׁלּוֹ סֶלַע; וּבִזְמָן שֶׁהָיָה הַמַּטְבֵּעַ סְלָעִים, הָיָה כָּל אִישׁ נוֹתֵן בְּמַחֲצִית הַשֶּׁקֶל שֶׁלּוֹ חֲצִי הַסֶּלַע, שֶׁהוּא שְׁנֵי דִּינָרִין; וּבִזְמָן שֶׁהָיָה הַמַּטְבֵּעַ חֲצִי הַסֶּלַע, הָיָה כָּל אֶחָד וְאֶחָד נוֹתֵן בְּמַחֲצִית הַשֶּׁקֶל אוֹתוֹ חֲצִי הַסֶּלַע. וּמֵעוֹלָם לֹא שָׁקְלוּ יִשְׂרָאֵל בְּמַחֲצִית הַשֶּׁקֶל פָּחוֹת מֵחֲצִי שֶׁקֶל שֶׁל תּוֹרָה.
7Everyone is obligated to give a half-shekel: priests, Levites, Israelites, converts, and freed slaves.זהַכֹּל חַיָּבִין לִתֵּן מַחֲצִית הַשֶּׁקֶל, כּוֹהֲנִים לְוִיִּים וְיִשְׂרְאֵלִיּם וְגֵרִים וַעֲבָדִים מְשֻׁחְרָרִים.
Women, slaves, and children are not obligated. Nevertheless, if they give a half-shekel, it may be accepted. By contrast, if a gentile gives a half-shekel, it should not be accepted. A father who began giving a half-shekel on behalf of a child should not stop. Instead, he should continue to give a half-shekel on the child’s behalf every year until he comes of age and gives the half-shekel by himself. אֲבָל לֹא נָשִׁים, וְלֹא עֲבָדִים, וְלֹא קְטַנִּים; וְאִם נָתְנוּ, מְקַבְּלִין מֵהֶם. אֲבָל הַגּוֹיִים שֶׁנָּתְנוּ מַחֲצִית הַשֶּׁקֶל, אֵין מְקַבְּלִין מֵהֶם. קָטָן שֶׁהִתְחִיל אָבִיו לִתֵּן עָלָיו מַחֲצִית הַשֶּׁקֶל, שׁוּב אֵינוֹ פּוֹסֵק, אֶלָא נוֹתֵן עָלָיו בְּכָל שָׁנָה וְשָׁנָה, עַד שֶׁיַּגְדִּיל וְיִתֵּן עַל עַצְמוֹ.
8The mitzvah of giving a half-shekel is observed only during the era that the Temple is standing.6 During the era that the Temple is standing, the half-shekel should be given both in Eretz Yisrael and in the Diaspora. When, however, it is destroyed, even in Eretz Yisrael it is not necessary to give.חהַשְּׁקָלִים, אֵינָן נוֹהֲגִין אֶלָא בִּפְנֵי הַבַּיִת. וּבִזְמָן שֶׁהַמִּקְדָּשׁ קַיָּם, נוֹתְנִין אֶת הַשְּׁקָלִים, בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ; וּבִזְמָן שֶׁהוּא חָרֵב, אֲפִלּוּ בְּאֶרֶץ יִשְׂרָאֵל אֵינָן נוֹהֲגִין.
9On the first of Adar, the court would announce the collection of the half-shekalim, so that every single individual would prepare his half-shekel and be ready to give. On the fifteenth of Adar, the money-changers would sit in every city and would gently prod the people to give. If people gave them, they would accept it. If someone did not give, they would not compel him to give. On the twenty-fifth of Adar, they would sit in the Temple to collect the half-shekalim. From this time onward, everyone who had not given a half-shekel as yet would be compelled to give.טבְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים, כְּדֵי שֶׁיָּכִין כָּל אֶחָד וְאֶחָד מַחֲצִית הַשֶּׁקֶל שֶׁלּוֹ, וְיִהְיֶה עָתִיד לִתֵּן. בַּחֲמִשָּׁה עָשָׂר בּוֹ, יֵשְׁבוּ הַשֻּׁלְחָנִין בְּכָל מְדִינָה וּמְדִינָה, וְתוֹבְעִין בְּנַחַת; כָּל מִי שֶׁיִּתֵּן לָהֶם - יְקַבְּלוּ מִמֶּנּוּ, וּמִי שֶׁלֹּא נָתַן - אֵין כּוֹפִין אוֹתוֹ לִתֵּן. בַּחֲמִשָּׁה וְעֶשְׂרִים בּוֹ, יֵשְׁבוּ בַּמִּקְדָּשׁ לִגְבּוֹת, וּמִכָּאן וְאֵילָךְ, כּוֹפִין אֶת מִי שֶׁלֹּא נָתַן עַד שֶׁיִּתֵּן.
When a person did not give voluntarily, his property would be taken by force as a pledge. Even his clothing was taken from him.וְכָל מִי שֶׁלֹּא יִתֵּן - מְמַשְׁכְּנִין אוֹתוֹ, וְלוֹקְחִין עֲבוֹטוֹ בְּעַל כָּרְחוֹ, וַאֲפִלּוּ כְּסוּתוֹ.
10We do not take property as a pledge by force from those individuals who are not obligated to give a half-shekel, even though they are accustomed to giving, or they will give in the future. Nor do we take the property of priests as a pledge by force, as a reflection of the ways of peace. Instead, when they give, we accept their donations. We do, however, continue to demand from them until they give.יכָּל מִי שֶׁאֵינוֹ חַיָּב בַּשְּׁקָלִים - אַף עַל פִּי שֶׁדַּרְכּוֹ לִתֵּן, אוֹ הוּא עָתִיד לִתֵּן - אֵין מְמַשְׁכְּנִין אוֹתוֹ. וְאֵין מְמַשְׁכְּנִין אֶת הַכּוֹהֲנִים לְעוֹלָם, מִפְּנֵי דַּרְכֵי שָׁלוֹם; אֶלָא כְּשֶׁיִּתְּנוּ, מְקַבְּלִין מֵהֶן, וְתוֹבְעִין אוֹתָן עַד שֶׁיִּתְּנוּ.
Shekalim - Chapter Two
1How would the moneychangers collect the shekalim? In each and every city, they positioned two chests before them. The bottoms of the chests were wide, and the tops narrow like a shofar, so that the money could be deposited in them, but could not be removed from them easily.אכֵּיצַד כּוֹנְסִין הַשֻּׁלְחָנִין אֶת הַשְּׁקָלִים? בְּכָל מְדִינָה וּמְדִינָה מַנִּיחִין לִפְנֵיהֶם שְׁתֵּי תֵּבוֹת. שׁוּלֵי הַתֵּבָה רְחָבִין מִלְּמַטָּה, וּפִיהָ צָר מִלְמַעְלָה, כְּמִין שׁוֹפָר; כְּדֵי שֶׁיַּשְׁלִיכוּ לְתוֹכָן, וְלֹא יִהְיֶה אֶפְשָׁר לִקַּח מֵהֶן בְּנַחַת.
Why did they have two chests? One to deposit the half-shekalim of the present year, and one to deposit the half-shekalim of the previous year, for the collectors would demand payment from the people who did not give in the previous year.וְלָמָּה עוֹשִׂין שְׁתֵּי תֵּבוֹת? אַחַת שֶׁמַּשְׁלִיכִין בָּהּ שְׁקָלִים שֶׁל שָׁנָה זוֹ, וְהַשְּׁנִיָּה מַנִּיחִין בָּהּ שִׁקְלֵי שָׁנָה שֶׁעָבְרָה, שֶׁגּוֹבִין מִמִּי שֶׁלֹּא שָׁקַל בַּשָּׁנָה שֶׁעָבְרָה.
2In the Temple, there were always thirteen chests, each chest shaped like a shofar. The first chest was for the shekalim of the present year; the second for the shekalim of the previous year; the third was for all those who were obligated to bring an offering of two turtle doves or two common doves,1 one as a burnt offering and one as a sin offering. The funds for these offerings were deposited in this chest. The fourth was for those who were obligated to bring doves as a burnt offering only. They would deposit the funds for these offerings in this chest. The fifth was for those who volunteered to buy wood for the altar; the sixth, for those who donated money to purchase frankincense; the seventh, for those who donated gold for the covering of the ark. The eighth was for the money that remains after purchasing a sin-offering—i.e., a person set aside funds to use to purchase a sin-offering, and money remained after purchasing it. Those funds were deposited in this chest.בוּבַמִּקְדָּשׁ הָיָה לִפְנֵיהֶם תָּמִיד שְׁלוֹשׁ עֶשְׂרֵה תֵּבוֹת, כָּל תֵּבָה כְּמִין שׁוֹפָר. רִאשׁוֹנָה, לְשִׁקְלֵי שָׁנָה זוֹ; שְׁנִיָּה, לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה; שְׁלִישִׁית, לְכָל מִי שֶׁיֵּשׁ עָלָיו קָרְבַּן שְׁתֵּי תּוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה, אֶחָד עוֹלָה וְאֶחָד חַטָּאת, מַשְׁלִיךְ דְּמֵיהֵן לַתֵּבָה זוֹ; רְבִיעִית, לְכָל מִי שֶׁיֵּשׁ עָלָיו עוֹלַת הָעוֹף בִּלְבָד, מַשְׁלִיךְ דָּמֶיהָ לַתֵּבָה זוֹ; חֲמִישִׁית, לְמִי שֶׁהִתְנַדֵּב מָעוֹת לִקְנוֹת בָּהֶן עֵצִים לַמַּעֲרָכָה; שִׁשִּׁית, לְמִי שֶׁהִתְנַדֵּב מָעוֹת לַלְּבוֹנָה; שְׁבִיעִית, לְמִי שֶׁהִתְנַדֵּב זָהָב לַכַּפֹּרֶת. שְׁמִינִית, לְמוֹתַר חַטָּאת, כְּגוֹן שֶׁהִפְרִישׁ מָעוֹת לְחַטָּאתוֹ וְלָקַח חַטָּאת וְהוֹתִיר מִן הַמָּעוֹת, יַשְׁלִיךְ הַשְּׁאָר לְתוֹכָהּ.
The ninth was for the money that remains after purchasing a guilt-offering. The tenth, for the money that remains after purchasing the pairs of doves necessary for the offerings of zavim, zavot,2 and women after childbirth; the eleventh, for the money that remains after purchasing the offerings of a nazirite; the twelfth, for the money that remains after purchasing the guilt offering of a leper; the thirteenth, for a person who pledged money for an animal to be brought as a burnt offering. תְּשִׁיעִית, לְמוֹתַר אָשָׁם; עֲשִׂירִית, לְמוֹתַר קִנֵּי זָבִים וְזָבוֹת וְיוֹלְדוֹת; אַחַת עֶשְׂרֵה, לְמוֹתַר קָרְבְּנוֹת נָזִיר; שְׁתֵּים עֶשְׂרֵה, לְמוֹתַר אֲשַׁם מְצֹרָע; שְׁלוֹשׁ עֶשְׂרֵה, לְמִי שֶׁהִתְנַדֵּב מָעוֹת לְעוֹלַת בְּהֵמָה.
3The purpose for each category for which the funds in the chest were used was written on the outside of the chest. The court stipulated that all the monies that remained after the purchase of sacrifices for which they were designated should be used to offer animals as burnt offerings.3גוְשֵׁם כָּל דָּבָר שֶׁיִּהְיוּ מָעוֹתָיו בְּתוֹךְ הַתֵּבָה, כָּתוּב עַל הַתֵּבָה מִבַּחוּץ. וּתְנַאי בֵּית דִּין הוּא עַל כָּל הַמּוֹתָרוֹת, שֶׁיִּקְרְבוּ עוֹלַת בְּהֵמָה.
It thus follows that all the funds in the latter six chests were used to purchase animals for burnt offerings. Their hides belonged to the priests, as did the hides of other burnt offerings. All the funds in the third chest were to be used to purchase doves: half of them burnt offerings, and half of them sin offerings. All the funds in the fourth chest were to be used to purchase doves to be sacrificed as burnt offerings.נִמְצֵאתָ לָמֵד שֶׁכָּל הַמָּעוֹת הַנִּמְצְאוֹת בְּשֵׁשׁ הַתֵּבוֹת הָאַחֲרוֹנוֹת, לְעוֹלַת בְּהֵמָה; וְעוֹרוֹתֵיהֶן לַכּוֹהֲנִים, כִּשְׁאָר כָּל הָעוֹרוֹת. וְכָל הַמָּעוֹת שֶׁבַּתֵּבָה שְׁלִישִׁית, יִלָּקַח בָּהֶן עוֹפוֹת - חֶצְיָן עוֹלוֹת וְחֶצְיָן חַטָּאוֹת. וְשֶׁבָּרְבִיעִית, כֻּלָּן עוֹלַת הָעוֹף.
4When the shekalim were collected from each and every city, they were sent to the Temple with emissaries. They might be exchanged for golden dinarim, so that they would not become a burden on the journey. All the funds were amassed in the Temple. They were placed in one of the chambers of the Temple. All the doors to the chamber were closed under lock and key, and then they were covered with seals.דבְּכָל מְדִינָה וּמְדִינָה כְּשֶׁגּוֹבִין הַשְּׁקָלִים, מְשַׁלְּחִין אוֹתָן בְּיַד שְׁלוּחִים לַמִּקְדָּשׁ. וְיֵשׁ לָהֶם לְצָרֵף אוֹתָן בְּדִינָרֵי זָהָב, מִפְּנֵי מַשּׂאוֹי הַדֶּרֶךְ. וְהַכֹּל מִתְקַבֵּץ לַמִּקְדָּשׁ, וּמַנִּיחִין אוֹתוֹ בְּלִשְׁכָּה אַחַת מִן הַלְּשָׁכוֹת בַּמִּקְדָּשׁ, וְסוֹגְרִין דַּלְתוֹתֶיהָ בְּמַפְתְּחוֹת, וְחוֹתְמִין עָלֶיהָ חוֹתָמוֹת.
All the shekalim that were collected there were stored in three large baskets. Each of the baskets was large enough to contain nine seah. The remainder of the money was left in the chamber. וּמְמַלְּאִין מִכָּל הַשְּׁקָלִים שֶׁיִּתְקַבְּצוּ שָׁם, שָׁלוֹשׁ קֻפּוֹת גְּדוֹלוֹת - שִׁעוּר כָּל קֻפָּה, כְּדֵי שֶׁתָּכִיל תֵּשַׁע סְאִין; וְהַשְּׁאָר, מַנִּיחִין אוֹתוֹ בַּלִּשְׁכָּה.
The money in the baskets was referred to as terumat halishcah (“the funds of the chamber that were set aside”).4וְזֶה שֶׁבְּתוֹךְ הַקֻּפּוֹת, הוּא הַנִּקְרָא 'תְּרוּמַת הַלִּשְׁכָּה'.
The funds that remained besides the funds stored in the baskets were referred to as sheyarei halishcah (“the remainder within the chamber”).5וְזֶה שֶׁיִּשָּׁאֵר שָׁם יָתֵר עַל מַה שֶׁיֵּשׁ בַּקֻּפּוֹת, הוּא הַנִּקְרָא 'שְׁיָרֵי הַלִּשְׁכָּה'.
5On three occasions during the year funds were taken from this chamber: On Rosh Chodesh Nisan, on either the day before or the day after the festival of Rosh Chodesh Tishrei, and fifteen days before Shavuot.הבִּשְׁלוֹשָׁה פְּרָקִים בַּשָּׁנָה תּוֹרְמִין אֶת הַלִּשְׁכָּה - בְּרֹאשׁ חֹדֶשׁ נִיסָן, וּבְרֹאשׁ חֹדֶשׁ תִּשְׁרֵי, קֹדֶם יוֹם טוֹב אוֹ אַחֲרָיו, וְקֹדֶם עֲצֶרֶת בַּחֲמִשָּׁה עָשָׂר יוֹם.
How is the money set aside? One person enters the chamber, while the guards stand outside. He asks them: “Should I set aside the funds?” They answer him: “Set them aside; set them aside; set them aside,” repeating the answer three times.וְכֵיצַד תּוֹרְמִין אוֹתָהּ? אֶחָד נִכְנָס לִפְנִים מִן הַלִּשְׁכָּה, וְהַשּׁוֹמְרִין עוֹמְדִים בַּחוּץ, וְהוּא אוֹמֵר לָהֶם 'אֶתְרֹם?' וְהֵן אוֹמְרִים לוֹ 'תְּרֹם תְּרֹם תְּרֹם' - שְׁלוֹשָׁה פְּעָמִים.
The person then filled three smaller baskets, each containing three seah, from the funds in the three large baskets. He then took the money outside to use it until it was depleted.וְאַחַר כָּךְ מְמַלֵּא שָׁלוֹשׁ קֻפּוֹת קְטַנּוֹת, כָּל קֻפָּה מֵהֶן מְכִילָה שָׁלוֹשׁ סְאִין מֵאוֹתָן שָׁלוֹשׁ קֻפּוֹת הַגְּדוֹלוֹת, וּמוֹצִיאָן לַחוּץ, כְּדֵי לְהִסְתַּפֵּק מֵהֶן עַד שֶׁיִּכְלוּ.
Afterwards, he returned and refilled the three small baskets from the three large baskets a second time before Shavuot. The money was then used until it was depleted.וְחוֹזֵר וּמְמַלֵּא אוֹתָן הַשָּׁלוֹשׁ קֻפּוֹת הַקְּטַנּוֹת מִן הַשָּׁלוֹשׁ הַגְּדוֹלוֹת, פַּעַם שְׁנִיָּה קֹדֶם עֲצֶרֶת, וּמִסְתַּפְּקִין מֵהֶן עַד שֶׁיִּכְלוּ.
6In Tishrei, he returned a third time, filled the three small baskets from the three large baskets, and used the funds until they were exhausted or until Rosh Chodesh Nisan. ווְחוֹזֵר וּמְמַלֵּא אוֹתָן פַּעַם שְׁלִישִׁית מִן הַשָּׁלוֹשׁ הַקֻּפּוֹת הַגְּדוֹלוֹת בְּתִשְׁרֵי וּמִסְתַּפְּקִין מֵהֶן עַד שֶׁיִּכְלוּ, עַד רֹאשׁ חֹדֶשׁ נִיסָן.
On Rosh Chodesh Nisan, funds were set aside from the new collection.וּבְרֹאשׁ חֹדֶשׁ נִיסָן תּוֹרְמִין מִתְּרוּמָה חֲדָשָׁה.
If the funds in the three large containers were insufficient and were exhausted before the month of Nisan, they would set aside other funds from “the remainder within the chamber”. לֹא הִסְפִּיקוּ לָהֶן הַשְּׁקָלִים שֶׁבַּשָּׁלוֹשׁ קֻפּוֹת הַגְּדוֹלוֹת, וְכָלוּ עַד שֶׁלֹּא הִגִּיעַ נִיסָן - חוֹזְרִין וְתוֹרְמִין מִשְּׁיָרֵי הַלִּשְׁכָּה.
7The three smaller baskets into which the funds were set aside and taken outside were labeled alef, bet, gimmel. In this manner, he would know to take the funds from the first until they were exhausted, and then to take from the second, and then to take from the third.זשָׁלוֹשׁ קֻפּוֹת הַקְּטַנּוֹת שֶׁהוּא תּוֹרֵם בָּהֶם וּמוֹצִיאָן לַחוּץ, כָּתוּב עֲלֵיהֶן 'אַלֶף' 'בֵּית' 'גִּימֶל' - כְּדֵי שֶׁיִּסְתַּפְּקוּ מִן הָרִאשׁוֹנָה עַד שֶׁתִּכְלֶה, וְאַחַר כָּךְ מִסְתַּפְּקִין מִן הַשְּׁנִיָּה, וְאַחַר כָּךְ מִסְתַּפְּקִין מִן הַשְּׁלִישִׁית.
He should fill the first basket from the first large basket, and then cover the large basket with a handkerchief. Afterwards, he should fill the second basket from the second large basket and then cover the large basket with a handkerchief, and then the third basket from the third large basket. He does not cover this large basket with a handkerchief, thus making it apparent that he concluded with it. And he would begin with it when he entered a second time before Shavuot.וְתוֹרֵם רִאשׁוֹנָה מִן הַקֻּפָּה הָאַחַת הַגְּדוֹלָה, וּמְחַפֶּה אוֹתָהּ בְּמִטְפַּחַת. וְתוֹרֵם הַשְּׁנִיָּה מֵהַקֻּפָּה הַגְּדוֹלָה הַשְּׁנִיָּה, וּמְחַפֶּה אוֹתָהּ בְּמִטְפַּחַת. וְתוֹרֵם הַשְּׁלִישִׁית מִן הַקֻּפָּה הַגְּדוֹלָה הַשְּׁלִישִׁית, וְאֵינוֹ מְחַפֶּה אוֹתָהּ - כְּדֵי שֶׁתִּהְיֶה נִכֶּרֶת שֶׁבָּהּ סִיֵּם, וְיַתְחִיל מִמֶּנָּה בַּתְחִלָּה בַּפַּעַם שְׁנִיָּה, כְּשֶׁיִּכָּנֵס קֹדֶם עֲצֶרֶת.
At that time, he would first set aside the funds from the large basket that was uncovered, and then he covered it. He then set aside from the large basket from which he had taken the funds first on the previous occasion, and covered it. He would then take funds from the large basket that is next to it. He would not cover this basket, so that he would know to start from it in Tishrei, the third time he entered.וְתוֹרֵם הָרִאשׁוֹנָה מִן הַגְּדוֹלָה שֶׁהָיְתָה מְגֻלָּה, וּמְחַפֶּה אוֹתָהּ; וְתוֹרֵם הַשְּׁנִיָּה מִן הַגְּדוֹלָה שֶׁתָּרַם מִמֶּנָּה בָּרִאשׁוֹנָה תְּחִלָּה, וּמְחַפֶּה אוֹתָהּ; וְתוֹרֵם הַשְּׁלִישִׁית מִן הַגְּדוֹלָה הַסְּמוּכָה לָהּ, וְאֵינוֹ מְחַפֶּה אוֹתָהּ - כְּדֵי שֶׁיַּתְחִיל מִמֶּנָּה בַּתְּחִלָּה, בַּפַּעַם שְׁלִישִׁית כְּשֶׁיִּכָּנֵס בְּתִשְׁרֵי.
Thus, he would have placed funds into the first, second, and third of the small baskets from each of the large baskets.עַד שֶׁנִּמְצָא תּוֹרֵם רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית הַקְּטַנּוֹת מִכָּל אַחַת וְאַחַת מִן הַגְּדוֹלוֹת.
8When he placed the funds in these three small baskets, he placed the funds in the first basket on behalf of the inhabitants of Eretz Yisrael; in the second basket, on behalf of the inhabitants of the walled cities surrounding Eretz Yisrael, and on behalf of the inhabitants of the totality of Eretz Yisrael; and in the third basket, on behalf of the inhabitants of Babylonia, on behalf of the inhabitants of Media, on behalf of the inhabitants of other distant countries, and on behalf of the remainder of the Jewish people. חכְּשֶׁהוּא תּוֹרֵם שָׁלוֹשׁ קֻפּוֹת אֵלּוּ, תּוֹרֵם אֶת הָרִאשׁוֹנָה לְשֵׁם אֶרֶץ יִשְׂרָאֵל; וְהַשְּׁנִיָּה, לְשֵׁם הַכְּרָכִין הַמֻקָּפִין לָהּ, וּלְשֵׁם כָּל יִשְׂרָאֵל; וְהַשְּׁלִישִׁית, לְשֵׁם בָּבֶל וּלְשֵׁם מָדַי וּלְשֵׁם הַמְּדִינוֹת הָרְחוֹקוֹת וּלְשֵׁם שְׁאָר כָּל יִשְׂרָאֵל.
9When he set aside the funds, he had the intention of including all those whose shekalim had been collected and were present in the chamber, all those whose shekalim had been collected and had not reached the chamber, and all those whose shekalim would be collected in the future.6 In this manner, the shekalim that he set aside to use to purchase the sacrifices would serve as atonement for the entire Jewish people. It is as if their shekalim had already reached the chamber, and were included in the money that was set aside.טכְּשֶׁהוּא תּוֹרֵם, מִתְכַּוֵּן לִתְרֹם עַל הַגָּבוּי שֶׁיֵּשׁ בַּלִשְׁכָּה, וְעַל הַגָּבוּי שֶׁעֲדַיִן לֹא הִגִּיעַ לַלִּשְׁכָּה, וְעַל הָעָתִיד לִגָּבוֹת - כְּדֵי שֶׁיִּהְיוּ אֵלּוּ הַשְּׁקָלִים שֶׁהוֹצִיאוּ לְהִסְתַּפֵּק מֵהֶן, כַּפָּרָה עַל כָּל יִשְׂרָאֵל, וּכְאִלּוּ הִגִּיעוּ כָּל שִׁקְלֵיהֵן לַלִּשְׁכָּה, וְנִתְרְמָה מֵהֶן תְּרוּמָה זוֹ.
10When the person entered to set aside the funds, he should not enter wearing a garment in which he could hide money, nor wearing shoes or sandals, nor wearing tefillin or an amulet, lest the people suspect that he hid funds from the chamber underneath them when he set aside the funds. And they would talk to him continuously from the time he entered until the time he departed, so that he could not place a coin in his mouth.יכְּשֶׁיִּכָּנֵס הַתּוֹרֵם לִתְרֹם, לֹא יִכָּנֵס בְּבֶגֶד שֶׁאֶפְשָׁר לְהַחְבּוֹת בּוֹ כֶּסֶף, וְלֹא בְּמִנְעָל, וְלֹא בְּסַנְדָּל, וְלֹא בִּתְפִלָּה, וְלֹא בְּקָמֵיעַ - שֶׁמָּא יַחְשְׁדוּ אוֹתוֹ הָעָם, וְיֹאמְרוּ 'הִחְבִּיא מִמְּעוֹת הַלִּשְׁכָּה תַּחְתָּיו כְּשֶׁתְּרָמָה'. וּמְדַבְּרִים הָיוּ עִמּוֹ מִשָּׁעָה שֶׁיִּכָּנֵס וְעַד שָׁעָה שֶׁיֵּצֵא - כְּדֵי שֶׁלֹּא יִתֵּן לְתוֹךְ פִּיו.
Even though all these safeguards were taken, a poor person or someone who craved money should not be appointed to set aside these funds. In this way, the matter will not arouse suspicion, thus fulfilling the advice of Numbers 32:22: “You shall be blameless before God and before Israel.”וְאַף עַל פִּי שֶׁנִּזְהָרִים כָּל כָּךְ, עָנִי אוֹ מִי שֶׁהוּא נִבְהָל לְהוֹן, לֹא יִתְרֹם מִפְּנֵי הַחֲשָׁד, שֶׁנֶּאֱמַר "וִהְיִיתֶם נְקִיִּם מֵה' וּמִיִּשְׂרָאֵל" (במדבר לב, כב).
Shekalim - Chapter Three
1Coins of a half-shekel were required by everyone so that each individual could give the half-shekel he was obligated to give. Therefore, when a person went to a money-changer to exchange a shekel for two half-shekalim, he would give the money changer an extra amount in addition to the shekel. 1 This extra amount is referred to as a kolbon. Therefore, when two individuals give a shekel to discharge the obligation incumbent upon both of them, they are obligated to give a kolbon.אחֲצָיֵי הַשְּׁקָלִים - הַכֹּל צְרִיכִין לָהֶן, כְּדֵי שֶׁיִּתֵּן כָּל אֶחָד וְאֶחָד חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב. לְפִיכָךְ כְּשֶׁהָיָה אָדָם הוֹלֵךְ אֵצֶל הַשֻּׁלְחָנִי וּמְצָרֵף שֶׁקֶל בִּשְׁנֵי חֲצָיִין, יִתֵּן לוֹ תּוֹסֶפֶת עַל הַשֶּׁקֶל, וְאוֹתָהּ הַתּוֹסֶפֶת נִקְרֵאת 'קַלְבּוֹן'. לְפִיכָךְ, שְׁנַיִם שֶׁנָּתְנוּ שֶׁקֶל עַל שְׁנֵיהֶם, חַיָּבִין בְּקַלְבּוֹן.
2Any two individuals who are not obligated to give shekalim—e.g., two women or two slaves—and who gave a shekel are not obligated to give a kolbon. Similarly, if one person was obligated and another was not obligated, and the one who was obligated gave a half-shekel on behalf of the one who was not obligated—e.g., a man gave a full shekel on his own behalf, and on behalf of a woman, or on behalf of a slave—he is not obligated to give a kolbon. Priests are also not obligated to give a kolbon, nor is a person who gives on behalf of a priest.בכָּל מִי שֶׁאֵינוֹ חַיָּב בַּשְּׁקָלִים, כְּגוֹן שְׁתֵּי נָשִׁים אוֹ שְׁנֵי עֲבָדִים שֶׁנָּתְנוּ שֶׁקֶל - פְּטוּרִים מִן הַקַלְבּוֹן. וְכֵן אִם הָיָה אֶחָד חַיָּב וְאֶחָד פָּטוּר, וְנָתַן הַחַיָּב עַל יַד הַפָּטוּר - כְּגוֹן אִישׁ שֶׁנָּתַן שֶׁקֶל עָלָיו, וְעַל אִשָּׁה אוֹ עֶבֶד - פָּטוּר מִן הַקַלְבּוֹן. וְכֵן הַכּוֹהֲנִים, פְּטוּרִין מִן הַקַלְבּוֹן. וְהַשּׁוֹקֵל עַל יַד הַכּוֹהֵן, פָּטוּר מִן הַקַלְבּוֹן.
3A person who gives a shekel on behalf of himself and a poor person, or his neighbor, or an inhabitant of his city, is not obligated to give a kolbon if he gave the half-shekel on behalf of his colleague as a gift.2 The rationale is that he gave an extra half-shekel to increase the number of shekalim. If, however, he gave the half-shekel on behalf of his colleagues as a loan to be repaid when they have the means, he is obligated to give a kolbon.גהַנּוֹתֵן שֶׁקֶל עָלָיו וְעַל הֶעָנִי אוֹ עַל שְׁכֵנוֹ אוֹ עַל בֶּן עִירוֹ - אִם נְתָנוֹ לָהֶם מַתָּנָה, פָּטוּר מִן הַקַלְבּוֹן; שֶׁהֲרֵי נָתַן חֲצִי שֶׁקֶל מַתָּנָה כְּדֵי לְהַרְבּוֹת בַּשְּׁקָלִים. וְאִם נָתַן לָהֶם חֲצִי הַשֶּׁקֶל עַל יָדָם דֶּרֶךְ הַלְוָאָה, עַד שֶׁיַּחְזִירוּ לוֹ כְּשֶׁתִּמְצָא יָדָם - חַיָּב בַּקַלְבּוֹן.
4Brothers who have not divided the estate left to them by their father—and similarly, partners who give one shekel on behalf of the two individuals—are not obligated to give a kolbon.3דהָאַחִין שֶׁעֲדַיִן לֹא חָלְקוּ מַה שֶׁהִנִּיחַ לָהֶם אֲבִיהֶם, וְכֵן הַשֻּׁתָּפִים שֶׁנָּתְנוּ שֶׁקֶל עַל יְדֵי שְׁנֵיהֶם - פְּטוּרִין מִן הַקַלְבּוֹן.
When does the above apply? When the partners have conducted business with the funds of the partnership, and the initial funds are no longer present. If, however, one individual brought funds and the other brought funds and they joined them together, but did not exchange or spend the funds, they are obligated to give a kolbon.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֻׁתָּפִין שֶׁנָּשְׂאוּ וְנָתְנוּ בִּמְעוֹת הַשֻּׁתָּפוּת, וְנִשְׁתַּנָּה עֵין הַמָּעוֹת; אֲבָל אִם הֵבִיא זֶה מָעוֹתָיו וְזֶה מָעוֹתָיו וְעֵרְבוּם, וַעֲדַיִן לֹא נִשְׁתַּנּוּ הַמָּעוֹת וְלֹא הוֹצִיאוּם - הֲרֵי אֵלּוּ חַיָּבִין בַּקַלְבּוֹן.
If they conducted business with the funds of the partnership, afterwards divided the assets, and then entered into a new partnership, they are obligated to give a kolbon until they conduct business under the new partnership agreement, and exchange the money in the partnership’s account.נָשְׂאוּ וְנָתְנוּ וְאַחַר זְמָן חָלְקוּ, וְחָזְרוּ וְנִשְׁתַּתְּפוּ - חַיָּבִין בַּקַלְבּוֹן, עַד שֶׁיִּשְּׂאוּ וְיִתְּנוּ בְּשֻׁתָּפוּת זוֹ הָאַחֲרוֹנָה, וְיִשְׁתַּנּוּ הַמָּעוֹת.
5When by contrast brothers or partners jointly own an animal and funds, and then they subsequently divide the funds, they are obligated to give a kolbon although they have not divided the animal.ההָאַחִין וְהַשֻּׁתָּפִין שֶׁהָיָה לָהֶן בְּהֵמָה וּכְסָפִים, וְחָלְקוּ בַּכְּסָפִים - חַיָּבִים בַּקַלְבּוֹן, אַף עַל פִּי שֶׁעֲדַיִן לֹא חָלְקוּ הַבְּהֵמָה.
Conversely, however, if they divided the animal, but did not divide the funds, they are not obligated to give a kolbon until they divide the funds. We do not say that the funds are about to be divided.4חָלְקוּ הַבְּהֵמָה, וְלֹא חָלְקוּ הַכְּסָפִים - פְּטוּרִין מִן הַקַלְבּוֹן עַד שֶׁיַּחְלְקוּ הַכְּסָפִים, וְאֵין אוֹמְרִין: הֲרֵי הֵם עוֹמְדִין לַחֲלוּקָה.
6When a person gives a shekel to the Temple treasury so that it will be considered as if he gave the half-shekel he is obligated to give, and so that he should receive a half-shekel that was collected from others, he is obligated to give two kolbonot.5 In contrast, if his shekel were given entirely to the Temple treasury, he would be obligated to give one kolbon only.והַנּוֹתֵן שֶׁקֶל לַהֶקְדֵּשׁ כְּדֵי שֶׁיֵּחָשֵׁב לוֹ מַחֲצִית הַשֶּׁקֶל שֶׁהוּא חַיָּב בָּהּ, וְיִטֹּל חֲצִי שֶׁקֶל מִמַּה שֶׁנִּגְבָּה מִן הַחֲצָיִים - חַיָּב שְׁנֵי קַלְבּוֹנוֹת; שֶׁאִלּוּ הָיָה הַשֶּׁקֶל כֻּלּוֹ לַשְּׁקָלִים, הָיָה חַיָּב קַלְבּוֹן אֶחָד.
7What is the value of a kolbon? When two dinarim were given as a half-shekel, the value of a kolbon was half a ma’ah—i.e., one twelfth of a dinar. A kolbon of a lesser value was never given. The kolbonot do not have the same status as the shekalim. The money-changers would gather them in a separate collection until they were required by the Temple treasury.זכַּמָּה הוּא שִׁעוּר הַקַלְבּוֹן? בִּזְמַן שֶׁהָיוּ נוֹתְנִין בְּמַחֲצִית הַשֶּׁקֶל שְׁנֵי דִּינָרין, הָיָה הַקַלְבּוֹן חֲצִי מָעָה שֶׁהוּא אֶחָד מִשְּׁנֵים עָשָׂר בְּדִינָר. וּמֵעוֹלָם לֹא נִתָּן הַקַלְבּוֹן פָּחוֹת מִזֶּה. וְהַקַּלְבּוֹנוֹת אֵינָן כַּשְּׁקָלִים, אֶלָא מַנִּיחִין אוֹתָן הַשֻּׁלְחָנִיּם בִּפְנֵי עַצְמָן, עַד שֶׁיִּסְתַּפֵּק מֵהֶן הַהֶקְדֵּשׁ.
8A person whose shekel is lost is responsible for it until it is given to the Temple treasury. The following rules apply when the inhabitants of a city send their shekalim by means of an emissary and they are stolen or lost: If the emissary was an unpaid watchman, he should take an oath to them, and then he is freed of liability, as is any other unpaid watchman. The people then must give their half-shekalim a second time.חמִי שֶׁאָבַד שִׁקְלוֹ - חַיָּב בְּאַחְרָיוּתוֹ, עַד שֶׁיִּמְסְרֶנּוּ לַגִּזְבָּר. בְּנֵי הָעִיר שֶׁשִּׁלְּחוּ אֶת שִׁקְלֵיהֵן בְּיַד שָׁלִיחַ, וְנִגְנְבוּ אוֹ אָבְדוּ, אִם שׁוֹמֵר חִנָּם הוּא - הֲרֵי זֶה נִשְׁבָּע לָהֶם וְנִפְטָר, כְּדִין כָּל שׁוֹמְרֵי חִנָּם; וְהֵן חוֹזְרִין וְנוֹתְנִין שִׁקְלֵיהֶן פַּעַם שְׁנִיָּה.
If the inhabitants of the city say, “Since we are giving our shekalim a second time regardless, we do not desire for the emissary to be required to take an oath, for he is trusted by us,” their request is denied. It is an edict of the Sages that nothing consecrated should be released without an oath having been taken.וְאִם אָמְרוּ אַנְשֵׁי הָעִיר הוֹאִיל וְאָנוּ מְשַׁלְּמִין אֵין רְצוֹנֵנוּ שֶׁיִּשָּׁבַע הַשָּׁלִיחַ שֶׁהוּא נֶאֱמָן לָנוּ - אֵין שׁוֹמְעִין לָהֶן; תַּקָּנַת חֲכָמִים הִיא, שֶׁאֵין הֶקְדֵּשׁ יוֹצֵא בְּלֹא שְׁבוּעָה.
If the first shekalim were discovered after the emissary took the oath, both sets of shekalim are consecrated, but the later shekalim are not considered as payment for the following year. The first shekalim should be included among the shekalim of the present year, and the later shekalim should be included together with the collection of shekalim from the previous year.נִמְצְאוּ הַשְּׁקָלִים הָרִאשׁוֹנִים אַחַר שֶׁנִּשְׁבַּע הַשָּׁלִיחַ - אֵלּוּ וְאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת; וְהָרִאשׁוֹנִים יִפְּלוּ לְשִׁקְלֵי הַשָּׁנָה, וְהָאַחֲרוֹנִים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה.
9The following rules apply when they sent their shekalim with a paid watchman, who is liable in the event of theft and loss, and the shekalim were lost because of forces beyond their control—e.g., they were taken by armed thieves for which the emissary is not held liable,טשָׁלְּחוּ אֶת שִׁקְלֵיהֶם בְּיַד שׁוֹמֵר שָׂכָר, שֶׁהֲרֵי הוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה, וְאָבְדוּ מִמֶּנּוּ בְּאֹנֶס כְּגוֹן שֶׁלְּקָחוּם לִיסְטִים מְזֻיָּנִים, שֶׁהוּא פָּטוּר,
Whether or not the inhabitants of the city are required to pay a second time depends on whether or not the funds in the Temple treasury have been set aside. If the inhabitants’ funds were lost because of forces beyond the emissary’s control after the funds in the Temple treasury were set aside, the emissary is required to take an oath to the Temple treasurer, and the inhabitants of the city are no longer liable. For the person who set aside the funds in the Temple treasury, did so on behalf of those whose funds have been collected, and on behalf of those whose funds have not yet been collected. Thus, the funds were already in the custody of the Temple treasury. The inhabitants of the city are freed of liability, because there was nothing more that they could have done. They gave the funds to a paid watchman, who is liable in the event of theft and loss, and the loss of property due to forces beyond a person’s control is an uncommon phenomenon. רוֹאִין: אִם אַחַר שֶׁנִּתְרְמָה הַתְּרוּמָה נֶאֱנַס, נִשְׁבָּע הַשָּׁלִיחַ לַגִּזְבָּרִים וּבְנֵי הָעִיר פְּטוּרִין - שֶׁהַתּוֹרֵם תּוֹרֵם עַל הַגָּבוּי וְעַל הָעָתִיד לִגָּבוֹת, וּבִרְשׁוּת הֶקְדֵּשׁ הֵן, וּבְנֵי הָעִיר מַה הָיָה לָהֶן לַעֲשׂוֹת? הֲרֵי לֹא מְסָרוּם אֶלָא לְשׁוֹמֵר שָׂכָר, שֶׁהוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה, אֲבָל הָאֹנֶס אֵינוֹ מָצוּי.
If the inhabitants’ funds were lost before the funds in the Temple treasury were set aside, they are considered as still being in the possession of the inhabitants of the city. The emissary is required to take an oath to the inhabitants of the city, and they are required to pay their half-shekalim a second time.וְאִם אָבְדוּ קֹדֶם שֶׁנִּתְרְמָה הַתְּרוּמָה - עֲדַיִן בִּרְשׁוּת בְּנֵי הָעִיר הֵם, וְהַשָּׁלִיחַ נִשְׁבָּע לְאַנְשֵׁי הָעִיר, וְהֵן מְשַׁלְּמִין.
If the emissary took the required oath, and they collected shekalim a second time, and then the thieves returned the stolen funds, both sets of shekalim are consecrated, but the later shekalim are not considered as payment for the following year. Instead, the later shekalim should be included together with the collection of shekalim from the previous year.נִשְׁבַּע וְגָבוּ שְׁקָלִים שֵׁנִית, וְאַחַר כָּךְ הֶחֶזִירוּם הַלִּיסְטִים - אֵלּוּ וְאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת; וְהַשְּׁנִיִים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה.
There is an opinion that states that the first shekalim, which will be included among the shekalim of the present year, are the shekalim that were originally stolen, lost, or taken by forces beyond the emissary’s control and returned. Another opinion states that the first shekalim are the shekalim that come to the hands of the Temple treasurer first.יֵשׁ מִי שֶׁאוֹמֵר, שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים שֶׁיִּפְּלוּ לְשִׁקְלֵי הַשָּׁנָה, הֵם הַשְּׁקָלִים שֶׁנִּגְנְבוּ בַּתְּחִלָּה וְאָבְדוּ אוֹ נֶאְנְסוּ וְחָזְרוּ; וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים הֵן שֶׁהִגִּיעוּ לְיַד הַגִּזְבָּר תְּחִלָּה.
10The following rules apply when a person gives a half-shekel to a colleague to give to the money-changer on behalf of the donor, and instead the agent gives it to him on his own behalf, so that he will not be compelled to give his own half-shekel at this time: If the funds in the Temple treasury were already set aside,6 the agent is considered to have misappropriated consecrated property.7 For the half-shekel was already considered to be the property of the Temple treasury, since the funds were set aside on behalf of all those who would give in the future. Thus, the agent extricated himself by using consecrated funds and hence derived benefit from this half-shekel.יהַנּוֹתֵן חֲצִי שֶׁקֶל לַחֲבֵרוֹ לְהוֹלִיכוֹ לַשֻּׁלְחָנִי לִשְׁקֹל אוֹתוֹ עַל יָדוֹ, הָלַךְ וּשְׁקָלוֹ עַל יְדֵי עַצְמוֹ כְּדֵי שֶׁלֹּא יְמַשְׁכְּנוּ אוֹתוֹ: אִם נִתְרְמָה הַתְּרוּמָה - מָעַל הַשּׁוֹקֵל; שֶׁזֶּה הַשֶּׁקֶל בִּרְשׁוּת הֶקְדֵּשׁ הוּא, שֶׁכְּבָר תָּרְמוּ עַל הָעָתִיד לִגָּבוֹת, וְנִמְצָא זֶה הִצִּיל עַצְמוֹ בִּמְמוֹן הַהֶקְדֵּשׁ, וְנֶהְנָה בְּזֶה הַשֶּׁקֶל.
If the funds in the Temple treasury have not yet been set aside, the agent is not considered to have misappropriated consecrated property. He is, however, obligated to return the half-shekel to the colleague who gave it to him.וְאִם לֹא נִתְרְמָה הַתְּרוּמָה - לֹא מָעַל, וְהוּא חַיָּב לִתֵּן לַחֲבֵרוֹ חֲצִי שֶׁקֶל שֶׁנָּתַן לוֹ.
Similarly, a person who robs one of the money-changers of the Temple treasury of a half-shekel, or steals it from him, and uses it for his half-shekel, is considered to have fulfilled his obligation to give a half-shekel. He must reimburse the money-changer, and pay twice its value or add a fifth of its value depending on the situation.וְכֵן הַגּוֹזֵל אוֹ הַגּוֹנֵב חֲצִי שֶׁקֶל וּשְׁקָלוֹ, יָצָא; וְהוּא חַיָּב לְשַׁלַּם לַבְּעָלִים שְׁנַיִם, אוֹ לְהוֹסִיף חֹמֶשׁ.
11The following rules apply when a person gives his half-shekel from consecrated funds8: After the funds from the Temple treasury are set aside, when the funds from the Temple treasury are used to purchase a sacrifice, the person becomes obligated for the misappropriation of consecrated property. He has, however, fulfilled his obligation to give a half-shekel.יאהַנּוֹתֵן מַחֲצִית הַשֶּׁקֶל מִן הַהֶקְדֵּשׁ, וְנִתְרְמָה תְּרוּמָה כְּדֵי שֶׁיִּסְתַּפְּקוּ מִמֶּנָּה - יִתְחַיֵּב בִּמְעִילָה, וְיֵצֵא יְדֵי מַחֲצִית הַשֶּׁקֶל.
Should one give a half-shekel from funds that were designated as the second tithe, he should partake of a quantity of food that is of equivalent value in Jerusalem. Should one give a half-shekel from funds that were given in exchange for the produce of the Sabbatical year, he should partake of a quantity of food that is of equivalent value, and treat it with the sanctity of the produce of the Sabbatical year.נְתָנוֹ מִמְּעוֹת מַעֲשֵׂר שֵׁנִי, יֹאכַל כְּנֶגְדּוֹ בִּירוּשָׁלַיִם; מִדְּמֵי שְׁבִיעִית, יֹאכַל כְּנֶגְדּוֹ בִּקְדֻשַּׁת שְׁבִיעִית.
Should one give a half-shekel from an apostate city, his act is of no consequence whatsoever.הָיָה שֶׁל עִיר הַנִּדַּחַת, לֹא עָשָׂה כְּלוּם.
12When a person has set aside a half-shekel under the impression that he was obligated to give it, and then discovers that he was not obligated, his half-shekel is not consecrated.יבהַמַּפְרִישׁ שִׁקְלוֹ וְסָבוּר שֶׁהוּא חַיָּב בּוֹ, וְנִמְצָא שֶׁאֵינוֹ חַיָּב - לֹא קָדַשׁ.
When a person gave two half-shekalim, and later discovered that he was obligated to give only one, the following rules apply: If he gave them one after another, the second half-shekel is not consecrated. If he gave them both at one time, one is a half-shekel, and one is considered as overpayment for a half-shekel.9הִפְרִישׁ שְׁנַיִם, וְנִמְצָא שֶׁאֵינוֹ חַיָּב אֶלָא אֶחָד: אִם בְּזֶה אַחַר זֶה, הָאַחֲרוֹן לֹא קָדַשׁ; וְאִם בְּבַת אַחַת, הָאֶחָד שְׁקָלִים וְהַשֵּׁנִי מוֹתַר שְׁקָלִים.
If a person set aside a half-shekel and died, the half-shekel should be designated as funds donated for the purpose of purchasing burnt offerings.הִפְרִישׁ שִׁקְלוֹ וּמֵת, יִפֹּל לִנְדָבָה.
13The following rules apply when a person takes coins in his hands and says, “These are for my half-shekel,” or when he collects ma’ah10 after ma’ah or prutah11 after prutah, and says, “I am collecting money for my half-shekel”: Even if he collects an entire purse-full, all that he is required to give is the half-shekel that he is obligated to give, and the rest of the funds remain unconsecrated. For any overpayment given for the half-shekel remains unconsecrated.יגהַלּוֹקֵחַ מָעוֹת בְּיָדוֹ, וְאָמַר 'אֵלּוּ לְשִׁקְלִי', אוֹ שֶׁהָיָה מְלַקֵּט מָעָה מָעָה אוֹ פְּרוּטָה פְּרוּטָה, וּכְשֶׁהִתְחִיל לְלַקֵּט אָמַר 'הֲרֵינִי מְלַקֵּט מָעוֹת לְשִׁקְלִי' - אֲפִלּוּ לִקֵּט מְלוֹא כִּיס, נוֹתֵן מֵהֶן חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב בּוֹ, וְהַשְּׁאָר חֻלִּין; שֶׁמּוֹתַר הַשְּׁקָלִים - חֻלִּין.
14The following rules apply when money is discovered in the collection area in the Temple between the chest of the half-shekalim and the chest designated for donations for burnt offerings: If the funds are closer to the chest of the shekalim, they should be considered as shekalim. If they are closer to the chest designated for donations for burnt offerings, they should be used for that purpose. If the funds are equidistant between the two chests, they are designated as donations for burnt offerings. The rationale is that these donations involve a more severe type of offering, for they are used entirely for burnt offerings. The shekalim, by contrast, are used for burnt offerings and for other purposes.ידמָעוֹת שֶׁנִּמְצְאוּ בֵּין תֵּבָה שֶׁל שְּׁקָלִים לְתֵבָה שֶׁל נְּדָבָה: קָרוֹב לַשְּׁקָלִים, יִפְּלוּ לַשְּׁקָלִים; קָרוֹב לַנְּדָבָה, יִפְּלוּ לַנְּדָבָה; מֶחְצָה לְמֶחְצָה, יִפְּלוּ לַנְּדָבָה - מִפְּנֵי שֶׁהַנְּדָבָה כֻּלָּהּ עוֹלָה לְאִשִּׁים, וְהַשְּׁקָלִים מִסְתַּפְּקִין מֵהֶן לְעוֹלוֹת וְלִדְבָרִים אֲחֵרִים.
15Similarly, all the funds that are found between chests should be designated for the purpose of the chest to which they are closest.טווְכֵן כָּל הַמָּעוֹת הַנִּמְצְאוֹת בֵּין כָּל תֵּבָה וְתֵבָה, יִפְּלוּ לַקָּרוֹב.
If funds are discovered equidistant between chests—for example, if they are between the chest whose contents are used to purchase wood and the chest whose contents are used to purchase frankincense—they should be designated for purchasing frankincense. If they are discovered between the chest whose contents are used to purchase pairs of doves and the chest whose contents are used to purchase doves for burnt offerings, they should be designated for purchasing doves for burnt offerings. נִמְצְאוּ מֶחְצָה לְמֶחְצָה: אִם בֵּין עֵצִים לַלְּבוֹנָה נִמְצְאוּ, יִפְּלוּ לַלְּבוֹנָה; בֵּין קִנִּים לְגוֹזְלֵי עוֹלָה, יִפְּלוּ לְגוֹזְלֵי עוֹלָה.
This is the general principle: In all cases, we designate the funds for the purposes of the chest to which they are closest; if the funds are equidistant from two chests, we designate them for the purposes that are governed by more stringent requirements. זֶה הַכְּלָל: הוֹלְכִין אַחַר הַקָּרוֹב בְּכֻלָּן; מֶחְצָה לְמֶחְצָה, לְהַחְמִיר.
All the coins found on the Temple Mount are considered unconsecrated funds,12 because the Temple treasurer does not take money out of the Temple treasury until he transfers their consecrated dimension to the animals that he purchases for sacrifices.וְכָל הַמָּעוֹת הַנִּמְצְאוֹת בְּהַר הַבַּיִת, חֻלִּין - שֶׁאֵין הַגִּזְבָּר מוֹצִיא מָעוֹת מִתְּרוּמַת הַלִּשְׁכָּה, עַד שֶׁהוּא מְחַלְּלָן עַל הַבְּהֵמוֹת שֶׁלּוֹקֵחַ לְקָרְבָּנוֹת.
Test Yourself on Shekalim Chapter 1
Test Yourself on Shekalim Chapter 2
Test Yourself on Shekalim Chapter 3
Footnotes for Shekalim - Chapter One
1.
One might ask: why were the Jews not commanded to give a full shekel? There is normally an emphasis that one’s offerings be complete and unblemished. Why in this instance were we obligated to give only a half-shekel?
To offer a homiletic resolution to this question: Giving a half-shekel emphasizes that a person is only a half and can never reach fulfillment until he joins together with another individual. Alternatively, it is God who contributes the second half, which enables an individual to reach fulfillment (Likkutei Sichot, Vol. III, Parashat Ki Tissa).
2.
Both are 50 silver shekalim, Deuteronomy 22:29, and Exodus 22:16
3.
One who slanders his wife pays 100 silver shekel, Deuteronomy 22:19
5.
Today, it is common custom to give 96 grams of silver for the five shekalim required for the pidyon haben ceremony. Thus a shekel is 19.2 grams. According to the Piskei Siddur of Rabbi Shneur Zalman of Liadi a shekel is 20.4 grams.
6.
It is customary to give a half-shekel to charity on the Fast of Esther in the present age. Nevertheless, this practice is merely a custom and is not considered as fulfillment of the mitzvah of giving a half-shekel.
Footnotes for Shekalim - Chapter Two
1.
These offerings were brought by zavim, zavot, and women after childbirth. Since the money was placed in the chest without distinction, half was used to purchase doves for burnt offerings, and half for sin-offerings.
2.
Zivut is an irregularity in the otherwise natural flow of bodily emission, which in men (Zav/Zavim) results in abnormal seminal discharge, and in women (Zavah/Zavot), the term refers to a woman who experiences vaginal bleeding at times other than those of her menstrual period. She also becomes impure.
3.
Had the court not made such a stipulation, it would not have been permissible to change the purpose of these funds from the intent for which they were originally donated. (See also Chapter 4, Halachah 9.)
4.
These funds were used to purchase the communal sacrifices and for other purposes, as related in Chapter 4, Halachot 1-7.
5.
These funds were used for various communal projects. While the funds in the three baskets were considered sanctified, and a person who used them for mundane purposes would be liable for the misuse of a sacred article (me’ilah). The other funds, by contrast, were used for mundane purposes, albeit those of the community, and not those of an individual. (See Hilchot Me’ilah 6:13.)
6.
I.e., even if for some reason a person had not given his half-shekel as yet, retroactively he received a share in these sacrifices. In this manner, everyone who ultimately contributes toward the sacrifices will have a portion in all the communal sacrifices, even those offered before his contribution was made.
Footnotes for Shekalim - Chapter Three
1.
Rashi (Chulin 25b) explains that this additional amount was given to tip the scales in favor of the money changer. The Meiri explains that since half-shekel coins were in demand, the value of two such coins was slightly more than a shekel. Rav Kapach [based on the Rambam’s Commentary to the Mishnah (Shekalim 1:6)] explains that this additional amount was a fee paid to the Temple treasury for providing the services of a money-changer. Based on the latter two explanations, if a person gives a half-shekel coin, he is not obligated to add a kolbon.
2.
Although these individuals are obligated to give a half-shekel, since they did not give on their own behalf, the individual who gave on their behalf is doing a service for the Temple treasury. Hence, he is freed of the obligation of the kolbon.
3.
Since their business interests are combined, they are considered as a single individual.
4.
Although there is no difficulty in dividing funds, the very fact that the funds have not been divided is an indication that the brothers and the partners still intend to do business as a single enterprise.
5.
He is requiring that two different exchanges be made on his behalf: a) the division of his shekel so that he will have fulfilled his obligation of giving a half-shekel; and b) that he receive a half-shekel in return. He is obligated to pay a kolbon for each of these transactions.
6.
This ruling is also based on the principles mentioned in the previous halachah: that the person who set aside the funds has in mind all the funds that will be donated in the future. Accordingly, once the person gives his half-shekel to his colleague, it becomes the property of the Temple treasury.
7.
If his act was intentional, he receives lashes as punishment and must reimburse the Temple treasury. If his transgression was unintentional, he is obligated to bring a sacrifice for atonement and to reimburse the Temple treasury, adding a fifth of the shekel’s value. (See Hilchot Me’ilah 1:3.)
8.
I.e., money that was designated for the improvement of the Temple complex. The Rambam is speaking about an instance where the person is unaware that the funds that he used had been consecrated. If he had been aware, different rules would apply.
9.
Which, as stated in the following halachah, remains unconsecrated.
10.
A ma’ah was worth one sixth of a half-shekel in Talmudic times (Chapter 1, Halachah 6).
11.
A coin of little value.
12.
As indicated by Hilchot Beit HaBechirah 7:2, a person was not allowed to enter the Temple Mount holding money in a visible manner. Thus, we can assume that most of the money lost there came from the Temple treasury, and that as the Rambam continues to explain, that money had already been redeemed through the purchase of the sacrifices.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
